Musical Language is a marvelous podcast put together by folks at Radiolab. Topics here include how some languages are more tonal, how babies learn this, how music or sound is vibration which is touch, how Stravinsky's Rite of Spring created changes in how listeners think and respond to new sounds/stimuli. Well worth the hour...

Musical Language is a marvelous podcast put together by folks at Radiolab. Topics here include how some languages are more tonal, how babies learn this, how music or sound is vibration which is touch, how Stravinsky's Rite of Spring created changes in how listeners think and respond to new sounds/stimuli. Well worth the hour...

The overview effect is a cognitive shift in awareness reported by some astronauts and cosmonauts during spaceflight, often while viewing the Earth from orbit or from the lunar surface.

It refers to the experience of seeing firsthand the reality of the Earth in space, which is immediately understood to be a tiny, fragile ball of life, "hanging in the void", shielded and nourished by a paper-thin atmosphere. From space, national boundaries vanish, the conflicts that divide people become less important, and the need to create a planetary society with the united will to protect this "pale blue dot" becomes both obvious and imperative.

Third-hand observers of these individuals may also report a noticeable difference in attitude. Astronauts Rusty Schweikart, Edgar Mitchell, Tom Jones, Chris Hadfield and Mike Massimino are all reported to have experienced the effect.

The term and concept were coined in 1987 by Frank White, who explored the theme in his book The Overview Effect — Space Exploration and Human Evolution (Houghton-Mifflin, 1987), (AIAA, 1998).The overview effect has been considered to be one of the stimuli that led to the Gaia hypothesis.

To be or not to be-that is the question:Whether 'tis nobler in the mind to sufferThe slings and arrows of outrageous fortune,Or to take arms against a sea of troubles,And, by opposing, end them. To die, to sleep-No more-and by a sleep to say we endThe heartache and the thousand natural shocksThat flesh is heir to-'tis a consummationDevoutly to be wished. To die, to sleep-To sleep, perchance to dream. Aye, there's the rub,For in that sleep of death what dreams may come,When we have shuffled off this mortal coil,Must give us pause. There's the respectThat makes calamity of so long life.For who would bear the whips and scorns of time,Th' oppressor's wrong, the proud man's contumely, The pangs of despised love, the law’s delay, The insolence of office, and the spurnsThat patient merit of the unworthy takes,When he himself might his quietus makeWith a bare bodkin? Who would fardels bear,To grunt and sweat under a weary life,But that the dread of something after death,The undiscovered country from whose bournNo traveler returns, puzzles the willAnd makes us rather bear those ills we haveThan fly to others that we know not of?Thus conscience does make cowards of us all,And thus the native hue of resolutionIs sicklied o'er with the pale cast of thought,And enterprises of great pitch and moment, With this regard their currents turn awry,And lose the name of action.-Soft you now,The fair Ophelia.-Nymph, in thy orisonsBe all my sins remembered.

Aristotle identifies approximately eighteen virtues that enable a person to perform their human function well. He distinguished virtues pertaining to emotion and desire from those pertaining to the mind. The first he calls "moral" virtues, and the second intellectual virtues (though both are "moral" in the modern sense of the word). Each moral virtue was a mean (see golden mean) between two corresponding vices, one of excess and one of deficiency. Each intellectual virtue is a mental skill or habit by which the mind arrives at truth, affirming what is or denying what is not. In the Nicomachean Ethics he discusses about 11 moral virtues:

Aristotle identifies approximately eighteen virtues that enable a person to perform their human function well. He distinguished virtues pertaining to emotion and desire from those pertaining to the mind. The first he calls "moral" virtues, and the second intellectual virtues (though both are "moral" in the modern sense of the word). Each moral virtue was a mean (see golden mean) between two corresponding vices, one of excess and one of deficiency. Each intellectual virtue is a mental skill or habit by which the mind arrives at truth, affirming what is or denying what is not. In the Nicomachean Ethics he discusses about 11 moral virtues:

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